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WOMEN DEPICTION AND TRADITIONAL GENDER ROLES IN BIBLICAL AND
SELECT CHRISTIAN COMMUNITIES IN JOS
Article · January 2022
DOI: 10.56293/IJASR.2022.5456
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International Journal of Applied Science and Research
WOMEN DEPICTION AND TRADITIONAL GENDER ROLES IN BIBLICAL AND
SELECT CHRISTIAN COMMUNITIES IN JOS
Priscilla Queen KPAREVZUA1 and Henry Demenongo ABAYA2
1Department of English, University of Jos, Nigeria,
2Department of English, University of Jos, Nigeria
DOI: https://doi.org/10.56293/IJASR.2022.5456
IJASR 2022
VOLUME 5
ISSUE 6 NOVEMBER - DECEMBER
ISSN: 2581-7876
Abstract: Gender roles are defined based on different expectations that people have of others based on their sex,
societalvalues and beliefs about gender, which give cues about what sort of behaviour is appropriate for what sex.
Extant literature show stereotypical gender roles in politics and diverse professional circles that mostly indicate
women as subservient and dependent on men and men as chauvinists. What remains uncertain is the level with
which Christian communities understand and interpret biblical gender roles and appropriate them. This study
investigates select Christian sects in Jos to determine the depiction and assigning of gender roles within their
communities and ascertain how societal and biblical values and beliefs determine how the female gender is
particularly perceived and treated in the communities. A quasi-experimental and survey approach is adopted using
interviews, questionnaires and observations amongst the clergy and laity of diverse Christian sects to elicit
information on gender roles in Christian communities and the data subjected to critical discourse analysis from the
Discourse Historical Approach of Ruth Wodak. The study offers profound insight into how women roles are
constructed and deconstructed in religious hierarchy on the basis of sameness and the construction of differences
and exclusion.
Keywords: Feminism, Sociolinguistics, Gender, Critical Discourse Analysis
Word count: 197
1. Introduction
Gender is an interactional and structural construct by individuals that create constraints in the environment to deny
opportunities to women in favour of their male counterpart. And because gender is constructed, the goal usually is
to shape peoples understanding to perceive and relate with women based on the factors that create gender.Such
gender creations are based on different expectations that individuals, groups, and societies have of individuals based
on their sex and based on each society's values and beliefs about gender. Much research has explored how gender
interacts with aspects such as race, ethnicity, sexual orientation, and social class to affect diverse aspects of family
and societal experiences (Coltrane 1998, p. 8). What remains relatively underexplored is the extent to which
traditional gender roles reflect women depiction in Christian communities. Hence, this study investigates gender
depiction in Biblical context alongside what obtains in Christian communities in Jos, Plateau State, Nigeria, so as to
understand the Biblical position and the Church’s position with regard to gender roles in Christian communities.
This study posits that since religion is often regarded as the ‘opium of society’, what comes from religious beliefs
will greatly impact on what happens in the larger society in relation to the behavioural patterns of people. Hence,
this study expounds the horizon of gender discourse in the churchand to ascertain the church’s position to the
ongoing debate on gender roles in societies and if its reference text – the Bible supports its position.
The goal of this study is to unearth the perspective of the church on gender roles, as it obtains in Christian
communities and specifically to:
i.
ii.
iii.
determine biblical position in relation to gender roles;
ascertain Christian community positions on gender roles: and
establish the role of traditional gender role perspectives on Christian perspectives on gender.
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2. Methods and theoretical perspective
In prosecuting this study, a quasi-experimental and survey approach was adopted. First, a content analysis was done
to determine biblical views and comments on gender roles.Then, there were interviews, questionnaires and
observations amongst the clergy and laity of diverse Christian sects to elicit information on gender roles in Christian
communities in Jos.Ten (10) clergies, made up of five (5) males and females each were interviewed from different
denominational sects, to get their perspectives on gender roles and as it applies to their communities. 150
questionnaires were also distributed across divide that encompassed varied Christian sects to ensure that at least 100
returned and were duly filled; this was coupled with physical observations in various Christian communities for
firsthand interpretations.
Data got from the foregoing were subjected to critical discourse analysis from the Discourse Historical Approach
(DHA) of Ruth Wodak (2001).DHA is a sociological model of CDA studies; it stems from Bernstein’s tradition
ofsociolinguistics of the Frankfurt School, especially JurgenHabermas.Wodak studied institutional relations and
discourse barriers in courtrooms, schools, and hospitals as well as sexism, anti-Semitism, and racism to show how
discriminations are constructed in societies on the bases of race, gender and other factors. The distinctive feature of
DHA is that it attempts to use all background information in analyzing different layers of a spoken or written
text.Wodak (2001: Pp. 69-70) puts forward some features of DHA approach to CDA as follows:
1. This approach is interdisciplinary. Like other critical linguists, Wodak acknowledges the intricacy of the
relationship between language and society.
2. This interdisciplinary nature is seen in both theory and practice as it combines argumentation theory and
rhetoric with Halliday’s Functional Linguistics.
3. The approach is problem-oriented, rather than emphasizing some special language issues.
4. Methodology and theory are chosen through eclecticism.
5. In this approach the analyst is always on the move between theory and empirical date.
6. Historical context will go under investigation and will be incorporated into the analysis of discourse and
texts.
DHA considers written and spokenlanguage as forms of social behaviour. This is because discourse as a social act
creates discourseand non-discourse behaviours; and they, in turn creatediscourse. Hence, Wodak distinguishes
betweendiscourse and text; and views discourse as a complex set of synchronic and coherentlinguistic acts that
emanate in genre and text. Consequently text is seen as the production oflinguistic acts that constitute discourse.
These features are thus adopted to determine how gender roles are constructed and perceived in Christian
communities especially in Jos, Plateau State, Nigeria.
Overview of related literature
This section considers conceptual and empirical reviews that are related to this study by looking at the notion of
gender discourse and particular ways that women particularly have been depicted. Gender discourse has evolved
from the mid 1970s into a distinctive genre of discourse analysis that focuses principally on how linguistic resources
are used by individuals to present themselves as gendered beings in relation to other aspects of the self within the
constraints of their communities, as they more or less conform to or resist the set constraints. It is equally about the
discursive construction of gender and its many components through words and images. Understandably, the notion
of gender is a complex social phenomenon, as such, the study of gender and discourse requires attention to cultural
influences that favor gendered ways of speaking and of negotiating both connection and power as well as other
integral societal constraints that come with gender performance, (Kendall and Tannen, 2015).
To comprehend the term "gender roles" one needs to first understand the notion of the term “gender”. Often
people confuse the social term ''gender" with the term “sex:” Sex and gender have different connotations. Sex is a
biological concept that is determined on the basis of individuals' primary human characteristics. Gender, on the
other hand, refers to the meanings, values, and characteristics that people ascribe to different sexes. Ann Oakley
(1972) was one the first social scientists to distinguish the concept of gender from the concept of sex. According to
Oakley, gender parallels the biological division of sex into male and female, but it involves the division and social
valuation of masculinity and femininity. In other words, gender is a concept that humans create socially, through
their interactions with one another and their environments, yet it relies heavily upon biological differences between
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males and females. Because humans create the concept of gender socially, gender is referred to as a social
construction. The social construction of gender is demonstrated by the fact that individuals, groups, and societies
ascribe particular traits, statuses, or values to individuals purely because of their sex, yet these ascriptions differ
across societies and cultures, and over time within the same society (Blackstone, 2003 p. 336).
In this study therefore, the constructions of the female gender as it obtains in the Bible and what obtains in
Christian communities is the focus; given that the context of Christian communities is identified to be under
explored in this area in terms of systematic studies. The following is an overview of extant literature on gender
discourse that establishes the above claim.
There are a number of studies that have been done in the area of gender discourse. Some of which
include:Newman, et.al, (2008),Perrone et.al, (2009),Fapohunda, (2012), Ejumudo, (2013)Castillo-Mayén& MontesBerges (2014), and Samarina, &Poliakova (2018) among others. Newman, et.al, (2008), considered gender
differences in language use by analyzing 14,000 text samples using standardized categories. The study found women
use more words related to psychological and social processes;while men referredmore to object properties and
impersonal topics. Although these effects were largely consistent across different contexts, the pattern of variation
suggests that genderdifferences are manifest more in instances where less constraint are placed on language use.On
their part, Perrone et.al, (2009), looked at traditional and nontraditional gender roles and work-family interface for
men and women. The established that gender roles in family and work domains are in a fluctuating state. It
observed that the traditional view of the male as breadwinner and the female as homemaker has shifted over time;
as changes in social norms have resulted in men and women placing a high value on both work and family roles
there eroding those stereotypes. Hence, both men and women are faced with the challenge of successfully
navigating between life roles. They also observe that occasionally, these changing challenges produce role conflict
and eventually result in role strain.Fapohunda, (2012), examined gender and development; looking at challenges to
women involvement in Nigeria’s development. The study found that women lack basic training and the wherewithal
to blossom in work environment. It advocated the need to advance the position of women, strengthen their
capacities and skills and expanding the opportunities for women, to more fully develop their roles.
Similarly, Ejumudo, (2013) examined gender equality and women empowerment in Nigeria; focusing on the
desirability and inevitability gender equality through a pragmatic approach. The study argued that, central to the
problem of gender disparity in Nigeria, is the action dilemma by the Nigerian government which has compounded
the problem of expanding the capacity level that is required to enhance the opportunity of accommodating the
varying needs of both male and female gender. It also contends that the attainment of gender equality in Nigeria
which is already time-barred, could be stunted due to multidimensional constraining factors and called for concerted
efforts to consciously remove all forms of gender bias.Equally, Castillo-Mayén& Montes-Berges (2014) investigated
prevalent gender stereotypes that obtained around 2013 – 2014. They observed that gender stereotypes are beliefs
about attributes associated to women and men that reveal gender discrimination. In determining the prevailing
gender stereotypesthey had a questionnaire with of 258 stereotypical characteristics that was divided into two, one
for female and one for male; and used that to access the perception of opposite sexes.The study identified current
gender stereotypes to be independent of socio-demographic characteristics, such as age or sex, as new gender
stereotypes emerged especially those they termed feminine stereotypes. They argued that such changes are the
consequence of the change in social roles in societies. Equally, Samarina, &Poliakova (2018) looked at the linguistic
representation of gender stereotypes in English advertising texts within the framework of the communicativediscursive research to discover linguistic gender construction in the communicativeinteraction of individuals in
advertising. The study advanced that advertisingdiscourse reveals gender stereotypes, which are used as a tool for
transferring information about the object of advertising and about socialreality; as advertisers show traditional social
role of men and women, by constructingimages of not only the advertisers but also consumers of the adverts.
From the foregoing is evident that studies on gender discourse have looked at a myriad of context adopting various
approaches too. As an ongoing discourse event, this study identified that since the Christian community as a context
is yet to receive such a robust engagement in terms of systematic study, it is worthy of been given such attention.
Hence, the focus here is to examine Biblical positions and current position(s) on gender issues in Christian
communities, using Jos, Plateau State in Nigeria as case study.
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3. Data analysis
The analysis is guided by the objectives set above
3.1 Biblical position in relation to gender roles
The bible is a sacred book; it is the Holy Scripture for Christians and the Jews. The bible is not just one book; it is a
collection of books that includes stories, songs, poetry, letters and history as well as religious literature. It has two
main sections, the Old Testament and the New Testament. The bible is written for everyone. There is the part for
the Jews – it traces their history, culture and the progression of their walk with God. There is the part for the
Christian believer – that deals with salvation, being in God’s family and eternity; and there is the part for the
unbeliever (non-Jew and non-Christian) – which is revealed in God’s love for mankind and his demonstration of
love by dying in place of the unbeliever.
Interpreting the bible is therefore first premised on understanding the contexts with which statements are made –
are they made to the Jew, Christian or to the unbeliever. There is equally another salient aspect worth noting, which
is ‘who makes the statement in the Bible with which one is referring to’; is it God making the statement (whether
Father, Son and orthe Holy Spirit), is it man making the statement (either on the behalf of God or for himself); or is
the devil making the statement? This is pertinent because all these voices are found in the bible.
On gender roles, the firstreference in the bible is very early at the story of creation. Genesis (Gen) 1:27 states that,
“…in the image of God he created him; male and female he created them” NIV. At this point there is no disparity
created on the basis of gender – the man and woman were created equal. Distinction however came in Gen 3:16,
when disobedience came and retribution followed:
To the woman he said, ‘I will greatly increase your pains in childbearing; with pain
you will give birth to children. Your desire will be for your husband, and he
will rule over you’ NIV.
This passage introduces the originof gender disparity roles in the bible and this has become a basic norm, not just in
the biblical context but in most cultures and tradition of the world where women have become subservient to men,
but in the beginning this was not so.Similarly, in the New Testament, Paul in 1 Corinthians 14:33-34 re-echoes the
injunction God placed on the woman in Gen. 3:16, to be in subjection to man by saying: “…As in all the
congregations of the saints, women should remain silent in the churches. They are not allowed to speak, but must
be in submission, as the Law says,” NIV.
The big question therefore is that ‘is this new norm (gender disparity introduced in Gen 3:16) rigid or flexible all
through, scripture; and is it applicable across board, making all females subordinate to the males or is it only
applicable to spouses? Is this sentence perpetual or has it been atoned for, in the redemptiveact of Jesus Christ,
along with the other plights that came with the fall, through the death, burial and resurrection of Jesus Christ? If
Christians believe that Jesus’ sacrifice saved/delivered mankind from sin, sickness, toil, sweat, removal of thorns
and thistles that militate against man etc., why has it not included the sentence on the woman, which came along
with all verdicts after the fall?
In Gods dealings with his people all through scripture, does He show disparity and discrimination based on gender?
It is instructive to note that while God dealt with mankind mostly from the masculine dimension, stemming from
His sentence on man as a result of sin in Gen 3:16, He did not disregard the women, who positioned themselves for
leadership and exploits in His dealings with mankind. Hence, in a time when God raised Judges to lead the nation of
Israel, there is mention of Deborah in the bible, where it is said: “Deborah, a prophetess, the wife of Lappidoth,
was leading Israel at that time” Judges 4:4 (NIV). This showed a disregard by God to male chauvinism. Also at
different instances in the Bible, reference is made to the office of a prophetess, who is a female character who
speaks to the people on the behalf of God, what is God’s counseland will, at every time - (Exodus 15: 20 – Miriam
the prophetess; Judges 4:4 – Deborah a prophetess; 2 Kings 22:14 / 2 Chronicles 34: 22 – prophetess Huldar;
Nehemiah 6:14 - prophetess Noadiah; and in Isaiah 8:3 prophet Isaiah referred to his wife as a prophetess, who
gave birth to a son. In all these instances, we see the Bible and indeed God ascribe to women roles and
responsibilities irrespective of their gender.
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3.2 Ascertaining the Christian community’s positions on gender roles
In this section, views of members of different Christian communities are collated as got through a questionnaire
administered and appraised to determine their opinions on gender roles in their Christian communities. Their
responses and reactions are here presented in percentages and their frequency of occurrence. Out of a hundred and
fifty (150) questionnaires administered, one hundred where used in this study as some, were not returned or not
completely or properly filled. The questions asked are given and the responses given are computed as follows:
AgeTable 1:Q1 = Age bracket: 18 – 30years [
Valid
18 - 30years
31 - 40years
41years and above
Total
], 31 – 40years [
Frequency
13
51
36
100
], 41years and above [
Percent
13.0
51.0
36.0
100.0
Valid Percent
13.0
51.0
36.0
100.0
Cumulative Percent
13.0
64.0
100.0
The first question sought to determine the age bracket of respondents to the questionnaire and the result indicates
that no minors took part in the survey. Only about 13% of the sampled population constituted young adults
between the ages of 18 – 30years. The remaining 87% are made up of matured adults who are in the best position
to comment on gender roles in the context of the Christian religious settings, with some having had firsthand
experiences.
Sex Table 2: Q2 Sex = [Male], [Female]
Valid
male
female
Total
Frequency
28
72
100
Percent
28.0
72.0
100.0
Valid Percent
28.0
72.0
100.0
Cumulative Percent
28.0
100.0
Question two sought to determine the gender distribution amongst the participants that responded to the
questionnaire. The result indicates that 72% of the respondents were female against the 28% male population. This
is not unconnected to the fact that from the topic, which reflected on the questionnaire, the female gender was
more inclined to bear their mind on the subject matter, as there was no deliberate effort to reach females.
Table 3: Q3 Christiansect
Valid
catholic
Anglican
Mainstream orthodox
Pentecostal / charismatic
Total
Frequency
16
7
33
44
100
Percent
16.0
7.0
33.0
44.0
100.0
Valid Percent
16.0
7.0
33.0
44.0
100.0
Cumulative
Percent
16.0
23.0
56.0
100.0
The third questioned identified the various Christian sects that respondents to the questionnaire belonged to.
Findings indicate that 16% were Catholics, 7% were Anglicans, 33% constituted the rest mainstream orthodox sects
that include: ECWA, COCIN, BAPTIST and all others. While the Pentecostal and Charismatic sects made up the
rest 44%. Overall, the views got cuts across all the major blocks that constitute the Christian Association of Nigeria
(CAN).
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Table 4: Question4 - Are there perceived or clearly stated constraints placed on certain members of your Christian
Community, on what they can do and not do, base on sex, age, or status?
Valid
Yes
No
Total
Frequency
72
28
100
Percent
72.0
28.0
100.0
Valid Percent
72.0
28.0
100.0
Cumulative Percent
72.0
100.0
Question 4 sought to determine the existence or perceived existence of gender disparity in the various Christian
sects that respondents belong to; and an overwhelming 72% affirmed positively to the fact that discriminations exist
in Christian communities on the basis of gender. This validates the significance of this study, which postulated that
the church is not immune to gender issues and sought to identify and determine how gender issues play out in the
church.
Table 5: Question 5 - Is there a separation in the sitting arrangement between males and females in your
congregation?
Valid
Yes
No
Total
Frequency
15
85
100
Percent
15.0
85.0
100.0
Valid Percent
15.0
85.0
100.0
Cumulative Percent
15.0
100.0
On the sitting arrangement in churches, which question 5 sought to determine 85% of respondents denied that
there was no disparity in the sitting arrangement by males and females in their congregations. Only 15% affirmed
that in their congregations there is a separation of where male and female sit. This suggests that though not a wide
culture among Christian communities, there are some that extend the gender disparity to when women can even sit
in a church congregation apart from not having the privilege of speaking.
Table 6: Question 6 - Do women rise to become clergies / vicars in your congregation?
Valid
Yes
No
Total
Frequency
40
60
100
Percent
40.0
60.0
100.0
Valid Percent
40.0
60.0
100.0
Cumulative Percent
40.0
100.0
The hierarchy of church communities is structured on the basis of clergy and laity; with the clergy at the upper rank
of the scale and saddled with the responsibility of leadership that includes teaching and guidance in issues of the
faith. Thus, question six of the questionnaire sought to find out if women rose to such position(s) in church
communities that the respondents belong to. The response show that in most Christian communities, as reflected
by 60% of respondents to the questionnaire, women do not rise to the position of clergy, or leadership roles.
Table 7: Question7 - Are women fated to the position of laity in you congregation?
Valid
Yes
No
Total
Frequency
43
57
100
Percent
43.0
57.0
100.0
Valid Percent
43.0
57.0
100.0
Cumulative Percent
43.0
100.0
The notion of ‘fate’ connotes predestination or predetermination, where events (or the course of events) are bound
to happen because the trajectory has already been set. It is in light of this that question 7 sought to know from
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respondents if it was already an established fact that women are fated not to rise to leadership position(s) in church,
where they could also be clergies and will perpetually remain laity by design. Responses show thatmost Christian
sects condemn women to the position of laity with 57% of respondents to the questionnaire affirming this claim.
Table 8: Question8 - Are you satisfied with women’s role and participation in your congregation?
Valid
Yes
No
Total
Frequency
39
61
100
Percent
39.0
61.0
100.0
Valid Percent
39.0
61.0
100.0
Cumulative Percent
39.0
100.0
It is one thing to have a status quo; and another thing to be contented with the status quo. Thus, question 8 in the
questionnaire sought to find out if respondents were comfortable with the role and position ascribe to women in
their congregations. In response it is observed that 61% of respondents expressed dissatisfaction with what obtains
with regards to women roles and leadership in churches.
Table 9: Question 9 - Do you support the belief that women are equally called and gifted by God and should be
free to express this calling and gifting freely in congregations?
Valid
Yes
No
Total
Frequency
89
11
100
Percent
89.0
11.0
100.0
Valid Percent
89.0
11.0
100.0
Cumulative Percent
89.0
100.0
Gifting, talents and ministries are perceived as ‘gifts and callings’ from God who endows people with enabling grace
to fulfill given tasks. These gifting, talents and callings often come without regard to gender. It is in light of this that
question 9 sought to determine how respondents felt on the issue of women receiving Gods call and being gifted to
perform clerical roles. The response showed a total of 89% of respondents affirming that women just like the men
receive callings and gifting just like the men counterpart. The salient question is that if there is this unanimous
affirmation by so grate a percentage of Christians that women are so called and gifted to function as clergy, why the
high level of gender disparity still found in Christendom?
Table 10: Question 10 - Should women be mute in church, and only speak outside or to their spouses and home?
Valid
Yes
No
Total
Frequency
16
84
100
Percent
16.0
84.0
100.0
Valid Percent
16.0
84.0
100.0
Cumulative Percent
16.0
100.0
Going by the injunction in 1 Corinthians 14:33-34 that “…women should remain silent in the churches, they are not
allowed to speak, but must be in submission, as the Law says” which re-echoed God’s injunction on the woman in
Gen. 3:16, that she be in subjection to man. Question 10, asked if this injunction is still relevant and should subsist.
Eighty-four percent (84%) of respondents feel that this injunction is obsolete.
Table 11: Question11 - Are women allowed to preach, or admonish in your congregation?
Valid
Yes
No
Total
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Frequency
29
71
100
Percent
29.0
71.0
100.0
Valid Percent
29.0
71.0
100.0
Cumulative Percent
29.0
100.0
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The privilege to preach and or give admonitionin church is often the exclusive preserve of a select few that make up
the leadership/clergy. It is in this regard that question 11 sought to know from the respondents if women had such
rights / privileges in their local churches to preach. In response, 71% of the respondents declined that women are
no given such opportunity that would enable them stand before the congregation to preach and or admonish. This
is in-spite of the fact that women could also carry the calling and gifting of God in various aspects.
Table 12: Question12 - In your opinion are women in you congregation satisfied with their present status?
Valid
Yes
No
Total
Frequency
55
45
100
Percent
55.0
45.0
100.0
Valid Percent
55.0
45.0
100.0
Cumulative Percent
55.0
100.0
Satisfaction connotes a state of fulfillment and or contentmentthat one derives from being or doing something.
Question 12 was designed to find out from respondents if women in their Christian communities were satisfied
with their status as women and the roles that are assigned to them. Fifty-five percent (55%) of the respondents
indicated satisfaction with women’s position and role as second fiddle. Forty-five (45%) however expressed
dissatisfaction with the status ascribed to women in the church.
Table 13: Question 13 - In your own estimation, are there traditional egocentric cultural sentiments on gender that
are found in operation within the church?
Valid
Yes
No
Total
Frequency
74
26
100
Percent
74.0
26.0
100.0
Valid Percent
74.0
26.0
100.0
Cumulative Percent
74.0
100.0
A people’s culture reflects the totality of their values, norms and knowledge; whether they are good or bad.
Different societies view and hold their women in different ways, that range between them being subservient, or
them being objects of sight that are not to be heard or not being different from objects that can be picked and
discarded with at will; and yet others view them as valuable components that cannot be easily dispensed with by
men. It is from this background that question 13 sought to know if the church in its dealings with women have
imported some aspects of culture in their dealings with the women. Seventy-four percent (74%) of respondents
affirmed that aspects of culture are evident in the church’s dealings with men, while 26% declined the presence of
cultural traits in the church.
Table 14:Question14 -Do you think keeping women mute in church in scriptural?
Valid
Yes
No
Total
Frequency
32
68
100
Percent
32.0
68.0
100.0
Valid Percent
32.0
68.0
100.0
Cumulative Percent
32.0
100.0
In light of 1 Corinthians 14:33-34 which states that “…women should remain silent in the churches, they are not
allowed to speak, but must be in submission, as the Law says” which re-echoed God’s injunction on the woman in
Gen. 3:16, that she be in subjection to man. Question 14 sought to find out if this has become a yardstick or a
doctrine that guides the operation and dealings of the church with women across board. In response, 32% of
respondents affirmed that keeping mute by women in church is a scriptural tenet that is embedded in scripture;
while 68% of the respondents declined that the idea of keeping the women mute in church is unscriptural, hence,
suggesting that 1 Corinthians 14:33-34 does not have universal application.
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Table 15: Question 15 - Is it scriptural for women to rise up to positions of authority and exercise same over men
in church?
Valid
Yes
No
Total
Frequency
63
37
100
Percent
63.0
37.0
100.0
Valid Percent
63.0
37.0
100.0
Cumulative Percent
63.0
100.0
Authority is used to represent persons who exercise (administrative) control over others or those who have power
or right to give orders or make decisions. In societies today, women have risen to peaks in their careers and often
superintend over men. It is in this light that question 15 asked if it is scriptural for women to rise to positions of
authority and exercise same over men in church. The responses indicate that 63% of respondents think women
rising to positions of leadership are scriptural, while 37% feel otherwise; suggesting that for women to be in
authority is unscriptural.
Overall, it worthy of note from the aggregate position of respondents to the questionnaire that traditional gender
roles as currently obtained in Christian communities does not wholly reflect the individual convictions of most
persons in the congregation, who also lack the wherewithal to change the status-quo. This position is further
supported by the response to question 8, where 61% of respondents expressed dissatisfaction on the gender roles
accorded to women in churches as it is obtained now, where most Christian dominations forbid women to hold
leadership position and are resigned to the posture of silence in affairs of the church. It is worth noting also that in
this age and time women have accomplished great feats in life and have risen to very high positions where they
wield influence and have control and authority over large populations including men. If they can be in such
positions in other spheres oflife, why can’t they lead in Christian communities? After all, the bible says in James 1:17
“Every good gift and every perfect gift is from above, and comes down from the Father of lights, with whom there
is no variation or shadow of turning, NKJV” and Gal 3:28, it says “There is neither… male nor female, for you are
all one in Christ Jesus, NIV”. Hence, gifts of leadership and all others come from God and because he has no
preference and gives to all, why do we then create barriers to who, where and when to express such gifting to others
based on their gender?
3.3 Traditional gender roles andinfluenceon the Christian perspective on gender
Here, we do a critical appraisal of biblical and public assessment of gender roles. Comments and opinions of select
clerics, drawn from different Christian sects,are aggregated as got from interviews and interactions had withthem on
women depiction and gender roles in Christian communities generally and their local church communities in
particular.
The biblical position on the role and place of women unarguably is that the woman was given to man as a‘ help
meet’ in Genesis 2:18 and20. Commentators have explained the phrase ‘help meet’ to mean “a help like him (man),
one of the same nature and the same rank of beings; a help near him, one to cohabit with him, and to be always at
hand; a help before him, one that he should look upon with pleasure and delight. (Matthew Henry's Commentary
on the Whole Bible, PC Study Bible Formatted Electronic Database) This position placed man and woman on the
same pedestal in terms of status and role at creation. The situation however took a detour in Genesis 3:16 after the
fall of man through sin and the sentence that came from God afterwards, which placed the woman in subjection to
man thus: “16…Your desire will be for your husband, and he will rule over you" (NIV). From this point onward the
role and status of the women changed to subordination and subjugation to the male gender.
This notion of women subjugation has overtime been entrenched in traditions and customs of people and religious
organisations including the church. Interactions and engagements with clerics of various Christian sects on this issue
reveal that there are divergent views and beliefs in the church, on women’s role and positions, depending on the
sect and personal convictions of clerics. There are those who hold that “women need to know their place as helpers
and submit to the leadership of the men in charge of their lives and ministries; women can speak but must do so
with utmost reference and submission to male leadership”(As presented by one of the interviewee.) Those that hold
this view strongly believe that male chauvinism is scriptural citing the patriarchal custom and tradition of the Jews as
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revealed in the bible and hold firmly to Paul’s position in 1 Corinthians 14:33-34 that women be silent in church and
only consult their husbands at home.
On the other hand, others view and believe that there is the need to separate acts of the fallen man from God’s
ideal. The idealisthat male and female were equal before God, at creation and before the fall (Genesis 1:27-28); and
the charge given them in versus 28 did not put one person over another...
God blessed them and said to them, "Be fruitful and increase in number; fill the
earth and subdue it. Rule over the fish of the sea and the birds of the air and over
every living creature that moves on the ground." NIV
The charge to rule was for both the male and the female to exercise and to exercise that rule not over themselves
but over other creations. The fall of man came with the consequence of bringing the woman under subjection to
man, (Gen. 3:16).The argument goes further that since Jesus Christ’s death, burial and resurrection dealt with sin
and its consequences entirely, then the woman is no longer in the bondage of subjection to the male. When a
woman thus submits to a man (as in a marriage), it is an act of deference and not superiority. Those that hold this
view argue further that women are therefore joint heirs of the kingdom of God (Romans 8:16, 17), and have equal
stake in issues of church hierarchy and can rise through the ranks to leadership positions and head of ministries and
churches based on their calling and gifting.
Conclusion
The issue of gender roles is something that has generated controversy amongst Christian communitiesowing to
different interpretation of biblical injunctions. While some place certain restrictions on females, based on the
biblical pronouncement that men rule over women; others believe in a level playing ground amongst both the male
and female based on the development of their God giving gifting and talents. Beyond the biblical injunction that
created this divergent position on gender roles, it is imperative to note Gods distribution of gifts, talents and call
across the bible, which reveals that gender has never been a determining factor but availability and the level of
yielding to God. God’s call is usually to whosoever… God is no respecter of persons… (Acts 10:34 KJV). His
grace and the Holy Spirit abode on both male and the female in the same measure, power and unction.
Credit must be given to organisations and business ventures that create a level playing ground for both male and
female. There are female chief executives and heads of government that have distinguished themselves and have
shown uncommon flare for leadership. Often, men who are also members of Christian sects have no misgivings
submitting and working under women in the organisation, company and in government but vehemently forbid for
such leadership acumen to extend to the church. Should it be said then that the call and gifting of women is fit for
only the world outside the church but not fit for the church of God who created the women and also gave the gifts?
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